Śrīmad-Bhāgavatam 10.14.13
Blended reading (Sanskrit + English inline)
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nārāyaṇasya
—
of Nārāyaṇa
Genitive — 'belonging to'. Nārāyaṇa = nara (water, men) + ayana (resting-place). The Lord lying on causal waters. For Gauḍīyas Nārāyaṇa is Kṛṣṇa's plenary portion in Vaikuṇṭha-aiśvarya; the boy of Vraja is the source.
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udara-nābhi-nālāt
—
from the lotus-stem of His navel
Compound: udara (belly) + nābhi (navel) + nāla (stalk). The standard Vaiṣṇava cosmogony. Brahmā traces his own birth back to the lotus and through the lotus to Kṛṣṇa — establishing svayaṁ-bhagavān as the source of even the demigod responsible for creation.
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ajaḥ
—
the unborn (Brahmā)
From a- + ja. Brahmā's title. Used here pointedly — 'I, called the unborn, was born from You.' The title is honorary, not absolute; only Kṛṣṇa is aja in the full sense.
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mṛṣā
—
false
Adverb — falsely. Brahmā says the Vedic statements about Nārāyaṇa's lotus-birth are not mṛṣā. Śruti is held as pramāṇa; the Gauḍīya line rests its theology on śabda-pramāṇa rather than independent inference.
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vinirgataḥ asmi
—
I have come forth
Phrase: vi-nir-gata (come out from) + asmi (I am). Brahmā stakes his ontological dependence on Kṛṣṇa in the present perfect: I have come from You and remain having-come-from-You. Sambandha-jñāna in one verb.
Although every living being is a child of God, Lord Brahmā here makes a special claim because he takes birth on a lotus flower that emanates from the navel of Nārāyaṇa, the Personality of Godhead. Ultimately, all living beings are equally expansions of the transcendental body of the Supreme Lord. But Brahmā has an intimate relationship with the Lord because of the activities of universal creation, and so he uses the prefix vi in the word vinirgata to beg the Lord’s special mercy. Lord Brahmā is called aja because he is not born from any mother but rather emanates directly from the body of the Lord. As Śrīla Prabhupāda states in Kṛṣṇa, the Supreme Personality of Godhead: “It is naturally concluded that the mother of Brahmā is Nārāyaṇa.” On these grounds, Lord Brahmā is requesting special forgiveness for his offenses.
"The son also comes out of the womb eventually. That is explained in this verse. During the time of dissolution of the universes in the water where all the oceans are merged, others may or may not come from you, but certainly do I not emerge from you?"
Since my mercy you became my father, you should forgive me. He praises the Lord as Virāḍ-antaryāmī, known as Aniruddha (Kṣīrodakaśāyī), different from the second puruṣa. At the time of devastation of the universe (jagat-trayānta), in the water remaining at the beginning of Brahmā’s day, Brahmā came out of the lotus in Nārāyaṇa’s navel. Or in the Garbhodaka Ocean at the bottom (anta) of the three worlds, Brahmā was born from the lotus. There is another explanation. This describes Brahmā’s birth, not his day. The word udara suggests everything existed within him at that time. Nalāt means from the lotus, indicated by its stem. Or nāla means lotus accrording to Viśva-koṣa. It can be regarded as a taddhita formation (that which is related to the stem or nala). The word tu suggests that Brahmā came out without a mother. He also stayed for a long time within Viṣṇu before coming out (vi-nirgatah). He says “O Lord!” to indicate that he is still not qualified to think of the Lord as his father.
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A son cannot deny the river his father stands in, nor can he claim he was not born of that father. Brahmā runs the logic: Nārāyaṇa lies on the causal waters, the lotus grows from His navel, Brahmā is born from the lotus — and that Nārāyaṇa is You. Therefore I am Yours. The whole stotra's tattva-spine.
My note
Source: vedabase.io